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The Time of Jacob’s Trouble

Arlen L. Chitwood

Chapter One

The Final Seven Years

Then one of the seven angels who had the seven bowls came and talked
with me, saying to me, “Come,
I will show you the judgment of the great harlot who sits on many
waters,

with whom the kings of the earth committed fornication,
and the inhabitants of the earth were made drunk with the wine of
her fornication.”

So he carried me away in the Spirit into the wilderness.
And I saw a woman sitting on a scarlet beast which was full of
names of blasphemy, having seven heads and ten horns.

The woman was arrayed in purple and scarlet,
and adorned with gold and precious stones and pearls,
having in her hand a golden cup full of abominations and the
filthiness of her fornication.

And on her forehead a name was written:
MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS
AND OF THE ABOMINATIONS OF THE EARTH. (Revelation 17:1-5)

Beginning with Revelation chapter six and
continuing through chapter nineteen, Scripture reveals events
that will occur during and immediately following the coming
seven-year Tribulation, “the time of Jacob’s trouble”
(Jeremiah 30:7). This will be the time when the final seven
years of Daniel’s Seventy-Week prophecy will be fulfilled (Daniel
9:24-27), completing a prophecy that began to be fulfilled about
2,450 years ago but was interrupted seven years short of completion
almost 2,000 years ago, at the time of Christ’s crucifixion.

In this respect, the Tribulation period comprises the fulfillment of
the last seven years of the previous dispensation (the Jewish
dispensation), completing Man’s Day and bringing it to a close.

Israel and the Nations

Events occurring during these final seven years will revolve around
Israel and the nations, with Israel occupying center-stage.
This will be the prophesied time of the manifestation of God’s wrath
upon the earth-dwellers at the end of Man’s Day. And the Jewish
people during this time — scattered among the nations and the
central focus of God’s wrath,because of their
past actions (resulting in and centering on harlotry) — will
be brought into such dire straits that they will be left with
only one means of deliverance. In that day, they will turn to and
call upon the God of their fathers, exactly as seen in the type in
the book of Exodus, preceding their deliverance under Moses (Exodus
1:8-3:10).

God will use the judgments of the Tribulation (chapters 6-19a)
— judgments that will reach a severity unparalleled in man’s history
(cf. Matthew 24:21, 22) — to bring Israel to the
place of repentance.Then, following Christ’s return and
Israel’s national conversion and restoration to the land (Ezekiel
36:24ff; 37:1ff), Gentile world power will be
destroyed (chapter 19b), with Israel subsequently
occupying the position for which the nation was brought into
existence (chapter 20a).

1) The
Seven-Sealed Scroll

All of the judgments during the Tribulation and immediately
following at the time of Christ’s return are seen occurring within
the scope of that which is contained in the seven-sealed scroll.
That’s why a search was made in chapter five for an
individual worthy to break the seals of the scroll alone,
with nothing stated in this chapter about the subsequently revealed
judgments under the seven trumpets and seven bowls (seen in chapters
8-11, 15, 16). The reason for this is evident
from revelation provided later in the book.

The seven trumpet judgments lie within the seventh seal and are
revealed first when this final seal is broken; then the seven bowls
of wrath, also lying within the seventh seal, are revealed when the
seventh trumpet sounds (8:1, 2; 11:15;
15:1ff). Thus, all judgments not seen within the breaking of
the first six seals are seen in the trumpet judgments and bowls of
wrath when the seventh seal is broken, making all of the judgments
seen within the seals, trumpets, and bowls lie within the scope of
the seven-sealed scroll.

The seven trumpet judgments and the seven bowls of wrath parallel
one another. They have to do with the same judgments — the first
trumpet with the first bowl, the second trumpet with the second
bowl, etc. The latter (the bowls of wrath) simply form commentary,
further descriptions, of the former (the trumpet judgments). This
is why a terminus can be seen when both the seventh trumpet
sounds (10:7; 11:15) and the seventh bowl is poured
out (16:17). It is the same terminus, described in
two different ways.

Thus, once the seventh seal is broken, the door is then open for all
of the remaining judgments to occur.

2) Structure of
Chapters 6-19

Also, note something about the layout of the book, beginning in
chapter six and continuing through chapter nineteen.
That which is seen in these chapters forms a chronology of events,
but this chronology is interrupted numerous times throughout the
book in order that additional, explanatory data can be supplied.
And this explanatory data, forming commentary material, drops back
and covers events that occur during the same time already
covered by the preceding material.

This form of revelation is something that is seen throughout
Scripture. A complete, chronological sequence of events is given.
Then Scripture drops back and provides additional, explanatory data,
again covering events during the same time-period that is already
covered.

To illustrate, note Revelation chapter twelve
in this respect. Verses one through six cover the
complete sequence of events. Then the remaining verses in the
chapter drop back and form commentary for the sequence of events
already covered in the first six verses.

All of that which is seen beginning in chapter six
and continuing through chapter nineteen is laid out in this
manner. For example, the breaking of the first six seals in chapter
six covers events occurring during the same time as events
seen in chapter seven. Then chapter seven, dropping
back in time, provides commentary material as it relates to Israel
and the nations during the time when these six seals in chapter
six were being broken, with different ensuing events that are
seen when each of the seals was broken.

And, by dropping back in time like this, chapter seven begins
setting the stage for the impartation of different types of
commentary material surrounding Israel and the nations, with earlier
material forming a foundation for later material. In this
particular instance, 144,000 Jews, removed from the nation, are
introduced; and later revelation surrounding the 144,000 in the book
(chapters 11, 12, 14) builds on the former.

Again, the preceding type of structure is seen throughout the book.
And understanding how this book is structured cannot be
overemphasized. It is not possible to properly understand the
sequence of events depicted in Revelation 6:1-19:21 unless
this structure of the book is recognized.

3) Those in View

Then bear in mind that Israel and the nations are in view —
Israel first, then the nations (cf. Jeremiah
25:15-18; Ezekiel 5:5). And though Israel will be the
primary focus of God’s wrath during the time beginning in
Revelation chapter six, judgment will befall the Gentile
nations as well. Not only will the Jewish people find themselves
scattered among the nations at this time but they will also be the
object of an increasing anti-Semitism treatment at the hands of
these nations, resulting in God acting accordingly (cf.
Genesis 12:3; Zechariah 1:14, 15).

(Note that the Jewish
people will be experiencing God’s wrath and Satan’s wrath at the
same time during the Tribulation.

God’s
wrath
will be designed to bring the Jewish people to the place of
repentance, with a view to the nation fulfilling her calling during
the ensuing Messianic Era.

Satan’s
wrath
will be designed to destroy the Jewish people, allowing him to
remain on the throne, preventing the Messianic Era from ever being
brought to pass.

By and through circumstances surrounding both God’s wrath and
Satan’s wrath manifested toward the Jewish people, God, in His
sovereign control of all things, will use Satan’s wrath to bring
about that which His own wrath will be manifested to accomplish —
the repentance of the Jewish people. The man of sin, to whom
Satan will give his power, throne, and great
authority, will actually be raised up and placed in power by God
[Daniel 4:17, 25, 32] to accomplish this
purpose [cf. Exodus 9:15, 16; Revelation 17:16,
17].)

Overview of Chapters Covering the Tribulation (6-19)

(The remainder of
this first chapter will present a succinct overview of that
part of the book of Revelation covering events during the
Tribulation, leading into Christ’s return following the Tribulation
[chapters 6-19]. For a far more detailed exposition of this
part of the book of Revelation [or the book as a whole], see
the author’s book, The Time of the End.)

Chapter Six:
The first six seals are broken in this chapter, depicting judgments
extending throughout the Tribulation. The breaking of the first
four seals (vv. 1-8) — depicting four horsemen riding forth,
with ensuing events — actually cover, in skeletal form, events and
judgments occurring throughout and immediately following the
Tribulation, with the remainder of the book through chapter
nineteen simply forming commentary to provide all the sinews,
flesh, and skin to clothe the skeletal form seen in these opening
eight verses (cf. Ezekiel 37:1-14).

The preceding, near the close of Scripture (near the close of Man’s
Day), is set forth in exactly the same manner that is seen in
the way Scripture opens and continues at the beginning, in the book
of Genesis (at the beginning of Man’s Day).

Scripture opens with a skeletal framework — the first thirty-four
verses, Genesis 1:1-2:3 — covering time that is seen in all
that follows. The remainder of Scripture, beginning in Genesis
2:4, simply forms commentary to provide all the sinews, flesh,
and skin to fully clothe the skeletal framework set forth at the
beginning.

Then Scripture closes in the same manner, beginning in Revelation
chapter six. As a skeletal framework is set forth at the
beginning of Scripture, so it is at the end of Scripture. God began
His written Word in a particular way in the book of Genesis,
and He closes His written Word in the same way in the book of
Revelation.

Chapter Seven:
One hundred and forty-four thousand Jews are sealed in this chapter,
twelve thousand from each of the twelve tribes — an introduction
to God’s evangels of the Tribulation, who will
proclaim the message that is seen in Matthew 24:14 — with
the evident results of their ministry, which are seen in the latter
part of the chapter.

This chapter provides commentary material on particular events that
occur during the time that are covered by the breaking of the first
six seals in the previous chapter, which would cover the time
during all of the Tribulation. It is evident from subsequent
revelation that the 144,000 in this chapter are saved and set apart
during the first three and one-half years of the Tribulation, with
their ministry occurring during the last three and one-half years.

Thus, chapter six (the breaking of the first six seals)
covers events during the entire seven years of the Tribulation from
one perspective. Then, chapter seven (the bringing into
existence the 144,000 Jewish evangels and the results of their
ministry) covers events during the entire seven years of the
Tribulation from another perspective.

Chapters Eight,Nine: After the seventh seal is
broken, beginning chapter eight, the first six trumpets are
blown, depicting judgments occurring following Christ’s return at
the end of the Tribulation. Note again that the previous breaking
of the first six seals, actually the first four, carry matters to
this same time — to the time of Christ’s return and judgments
connected with His return, as seen through events depicted when the
sixth seal was broken.

(As previously
explained and dealt with in different places in this chapter, the
book of Revelation, rather than being written in a strict
chronological order, is structured like the rest of Scripture. A
complete panorama of events is often given, followed by commentary.
Scripture begins this way in the book of Genesis, and it ends
this way in the book of Revelation.

In the preceding respect, Christ’s return at the end of the
Tribulation is seen in three different places in that section of
the book covering the Tribulation and the time immediately beyond
[chapters 6-19]. It is seen in chapter six
[vv. 14-17], in chapter fourteen [vv. 14-20],
and in chapter nineteen [vv. 11-21].

For additional information on the preceding, refer to the author’s
book, The Time of the End, Chapter 15, “The Great Seismos.”)

And, as previously seen, the seven bowls of wrath (chapters 15,
16) parallel the seven trumpet judgments. In this respect,
of necessity, the bowls of wrath are revealed when the seventh seal
is broken as well. They are not seen before this time, and all of
the judgments lie within the scope of the seven seals of the scroll.

Chapter Ten:
An announcement is made concerning the blowing of the seventh
trumpet, which is seen resulting in an end to all of the judgments
connected with the seven-sealed scroll. And, as previously stated,
matters can be presented in this manner because the seven bowls of
wrath (though presented later in the book, in chapters 15,
16), parallel the seven trumpet judgments. Both are the same
judgments.

A terminus relative to the trumpet (and bowl) judgments
is seen in both chapter ten and the latter part of chapter
eleven, which takes one to judgments in connection with the
destruction of Gentile world power following Christ’s return at the
end of the Tribulation.

Chapter ten opens with a mighty angel (the angel with the
seventh trumpet) coming down from heaven, with the opened scroll
from chapter five in his hand. He places his right foot upon
the sea and his left upon the earth, signifying total control,
dominion. He then raises his hand to heaven, evidently
holding the opened scroll, and “swore by Him who lives forever
and ever . . . that there should be delay [KJV: time]
no longer” (vv. 1-6).

That is to say, “delay” relative to the matter at hand — the
redemption of the inheritance — had been completed. And the
opened scroll showed that the seals had all been broken, the
judgments had all occurred, the inheritance had been redeemed, and
the Messianic Era could now be ushered in.

The preceding is why, in the latter part of chapter eleven,
in connection with the sounding of the seventh trumpet, Scripture
states:

Then the seventh angel sounded:
And there were loud voices in heaven, saying, “The
kingdoms of this world have become the kingdoms of our Lord and of
His Christ [lit., ‘The kingdom of this world is become that of
our Lord, and of His Christ’]; and He shall reign forever and
ever.” (v. 15)

Also, note the“mystery of God” being finished in
connection with the sounding of the seventh angel (10:7).
“Mysteries” in Scripture have to do with truths seen in the Old
Testament that are opened up and revealed in the New Testament.The “mystery of God” has to do with the subject of the
book of Revelation — the unveiling of Jesus Christ,
fully revealing the Son, who is God (Revelation 1:1).
And at this point in the book of Revelation, a terminal point
in the book, this will have been accomplished.

The “mystery of God” will have been finished; “the
Son” will have been fully revealed.

Furthermore, “finished” relative to the mystery of God
in Revelation 10:7 is in the perfect tense in the Greek text,
showing the matter as finished in past time and existing in that
finished state during present time. Nothing more can be
added; nor can anything be taken away.

Chapter Eleven:
This is the first of a number of chapters (chapters 11-14,
17-19a) that drop back and cover events occurring, at times,
throughout the entire seven years (the same way events in chapter
7 were seen in relation to events in chapter 6). And
chapter eleven is one of the chapters that drops back to the
beginning of the Tribulation and covers specific events occurring
throughout this period. The ministry of the two witnesses occurs in
this chapter, along with the city of Jerusalem being trodden under
foot by the Gentiles for the last three and one-half years of the
Tribulation (cf. Daniel 9:26; Matthew 24:15ff; Luke
21:20-24; 2 Thessalonians 2:3ff; Revelation 11:2,
3).

It is evident that the ministry of the two witnesses occurs during
the first half of the Tribulation, for several reasons:

1)
Their ministry appears to be centered in Israel, particularly in
Jerusalem. Jerusalem though will be destroyed in the middle of the
Tribulation, with the Jews in Jerusalem and the land of Israel
either being killed, escaping to a place of safety specially
prepared by God for them, or being sold as slaves throughout the
Gentile world (cf. Joel 3:6; Zechariah 13:8, 9;
Matthew 24:21, 22; Luke 21:20-24; Revelation
12:13-17). The status of the Jews in Israel, their capital
city, and their land during the last half of the Tribulation would
result in conditions of a nature rendering it quite unlikely that
the ministry of these two witnesses could occur during this time.

2)
It seems evident from comparing Revelation 11:13 and
Revelation 12:17 that the 144,000 previously introduced in
chapter seven will hear the message from the two witnesses
(or perhaps from individuals saved as a result of their ministry)
during the first half of the Tribulation, resulting in their being
saved and set apart during this time.

At the end of their ministry, the two witnesses will be
slain; and their “dead bodies” will be allowed to lie,
unburied, “in the street of the great city which spiritually is
called Sodom and Egypt, where also our Lord was crucified
[i.e., in Jerusalem]” (v. 8). Then, “after
three-and -a-half days” (apparently marking off a day for each
year of their previous ministry), breath will re-enter their
bodies, they will stand “on their feet,” great fear
will fall upon those seeing them, but they will simply ascend
“to heaven in a cloud” (vv. 9-12).

The “cloud” which will receive the two witnesses into the
heavens will evidently be the same “cloud” that received
Christ into the heavens at the time of His ascension — the Glory
of God (cf. Acts 1:9; 1 Timothy 3:16;
Revelation 11:12).

This chapter, as previously noted, also records “the voice of the
seventh angel,” introduced in the previous chapter (10:7;
11:15). And, for evident reasons, the end of the matter is
pictured again, pointing this time to the goal toward which
everything in the book moves — the kingdom of this world (under
Satan and his angels) becoming the kingdom of our Lord and
His Christ (under Christ and His co-heirs).

Chapter Twelve:
More commentary is provided in this chapter. But one can’t begin at
this point in the book. The previously provided commentary material
has to be understood first in order to properly understand this
chapter. And, in like manner, revelation in this chapter, along
with revelation in previous chapters, is necessary in order to
properly understand revelation in subsequent chapters. This is
simply the manner in which the book has been laid out and
structured.

This chapter, as with all of the book and the Bible as a whole, is
rich in metaphors. Three metaphors are used to depict individuals
or groups of individuals — a woman, a dragon, and a
man-child.And all three are identified in the chapter.

Note something that Scripture doesn’t do. It doesn’t
provide revelation of this nature (metaphors) and then leave the
interpretation to man. Rather, Scripture is its own interpreter,
not only when using metaphors but at all times.

The “woman” can only be identified as Israel (from
that which is stated about her in the chapter), the “dragon”
is identified as Satan (v. 9), and the” man child”
can only be identified as “the rest of her offspring” (v.
17) — the 144,000 previously introduced (chapter 7) and
about to be dealt with again (chapter 14).

Note that the woman gives birth to the man-child very near the
middle of the Tribulation. This birth will occur following
that time when Satan and his angels have been cast out of their
place in heaven, following that time when all seven heads of
the beast have been crowned (which shows the timing of this event to
be near the middle of the Tribulation), but before Jerusalem is
destroyed in the middle of the Tribulation and the Jews then find
themselves subjected to the beast’s wrath (vv. 3, 4).

(In the preceding
respect, the gestation period for childbirth as it relates to the
woman and man-child is seen covering at least most of the first half
of the Tribulation, paralleling the ministry of the two witnesses.
Individuals comprising the man-child will evidently be saved at
different times throughout this period, progressively continuing to
add to the total until the number is complete — 12,000 from each of
the twelve tribes of Israel.

The child, prior to
birth, will grow in this manner and ultimately become fully
developed near the middle of the Tribulation [all 144,000 finally
saved], with the woman then experiencing “birth pangs” and
bringing forth the man-child [cf. Matthew 24:8-14; Mark
13:8-10, NASB].)

Chapter Thirteen:
Commentary is provided in this chapter for the beast (and his false
prophet), who has already been introduced in the preceding chapter
(v. 3). The “beast” arises out of the sea,
referring to the Gentile nations; and the “false prophet”
arises out of the earth [or, the land (as opposed to “the
sea”)], referring to the land of Israel (vv. 1,
11).

According to Daniel, the beast will arise from within the boundaries
of the northern part of the Babylonian kingdom as it was divided
following Alexander the Great’s death in 323 B.C. (Daniel 8:8,
9). This territory today would cover parts of northern Iraq,
Iran, Syria, and Turkey. This man will be a Gentile ruler coming
out of this part of the world, and his false prophet will evidently
be a Jew coming out of the land of Israel.

Chapter Fourteen:
This chapter provides additional commentary material on the 144,000
in order to explain previous revelation. The 144,000, previously
seen removed from the earth (12:5), are seen in heaven in
this chapter (vv. 1ff). Thus, it is evident that they will
have to be sent back to the earth to carry out their ministry, which
will occur during the last half of the Tribulation (cf. Matthew
24:14; Mark 13:10).

They will be removed from Satan’s jurisdiction either at the time of
or shortly after their birth,i.e., shortly after a bringing
forth of the full 144,000, the birth of the man-child (Satan will
have previously been cast out of heaven and will no longer have
access to this realm [12:4, 7-10]). Then, at a later
time, they will have to be sent back to the earth, allowing them to
proclaim the gospel of the kingdom to the Gentiles for the last
three and one-half years of the Tribulation.

(This would have its
parallel in Christ being taken to Egypt shortly after His birth,
removed from Herod’s jurisdiction. Then He was later brought back
to the land of Israel to subsequently proclaim the gospel of the
kingdom to Israel for three and one-half years.

Or, note that both
Paul and John were taken to isolated places [Paul seemingly to
Arabia; John to Patmos] and then removed from the earth and taken
into heaven to receive instruction or revelation [Paul (2
Corinthians 12:1-7; Galatians 1:17, 18); John (Revelation
1:9, 10)].)

The 144,000 will form a first fruit of the nation
(v. 4; “first fruit” is singular in the Greek text).
Israel was called into existence to be God’s witness to the nations,
to carry God’s message to the Gentiles throughout the earth (Isaiah
43:1-10). However, the Jewish people refused. They went the
way of Jonah and eventually, because of their disobedience, found
themselves in the same place Jonah found himself because of
disobedience — “in the sea,” i.e., scattered among the
same nations to which they were supposed to have carried God’s
message, in the place of death, to be raised on the
third day.

The 144,000, who will carry the message of the one true and living
God to the Gentiles worldwide during the last half of the
Tribulation, will form a first fruit of the nation with
respect to the nation’s calling. Then the entire nation will
form the main harvest and occupy a position of this nature
during the Messianic Era, following the repentance, conversion, and
restoration of the Jewish people near and at the end of the
Tribulation.

Of particular interest is the statement introducing the identity of
the 144,000 in verse four, along with that which is stated in
verses six through eight.

In the introductory statement, the 144,000 are said to not be “defiled
with women” (v. 4a). That is, the 144,000, though out
the nation of Israel, will no longer be seen associated with the
nation’s defilement — a defilement shown numerous places in the Old
Testament to be harlotry (e.g., Isaiah 1:4-7, 21;
Jeremiah 3:1-14; Hosea 2:1-13); and the nation’s
harlotry is about to be brought into full view in the book of
Revelation.

A first fruit of the nation will have been saved, and cleansing
will have occurred (something awaiting the remainder of the nation);
and, with this cleansing, they will find themselves referred
to as “virgins,” in sharp contrast to the way in which the
nation as a whole will still be viewed.

Then there is the mention of good news to be proclaimed worldwide,
in connection with judgment (vv. 6, 7), which,
contextually, would appear to be an allusion to the ministry of the
144,000 (though an angel is seen proclaiming the message, which
would be in complete keeping with the way angels appear throughout
the book — having a part in announcements, carrying out certain
activities, etc.).

This angel though will not be the one actually proclaiming the
message. The gospel message has not been committed to angels, but
to man. Rather, it appears clear from the context that this angel
has been placed in charge of, has the message that the 144,000 will
proclaim during the last half of the Tribulation.

And this is immediately followed by attention once again being
called to “that great city [or, ‘the great city’]” (the
wording in the Greek text is always the same and can be translated
either way).

The opening reference to “the great city” in 11:8,
identifying the city as Jerusalem (a name used in Scripture
to refer to both a city and the Jewish people [e.g., Lamentations
1:1-9; Matthew 23:37-39]), associates the city with two
places, with “Sodom” and “Egypt.” This reference — showing
sexual immorality of a very degrading nature (seen in Sodom),
occurring in the world where the woman from chapter twelve,
Israel, resides (typified by Egypt) — would be setting
the stage for that about to be revealed concerning the city, or the
Jewish people. Then vv.14:8 and 16:19 provide the
necessary additional information to finish setting the stage for
that which is about to be revealed (in chapters 17, 19a),
metaphorically associating “that great city” with a
city in another geographical location, with Babylon.

(It appears evident
that “Babylon” is used as a metaphor when referencing
“that great city” in vv. 14:8 and 16:19. Note
the way similar metaphors are used when “the great city” is
introduced in v. 11:8 [cf. Isaiah 1:9, 10],
along with the extensive use of other metaphors in the book. And
this will be shown to be the correct way to view matters by and
through verses of Scripture dealing with “that great city,”
called “Babylon,” in chapters seventeen and
eighteen.

That is to say, the
context on both sides of vv. 14:8 and 16:19 will
show, beyond question, that “Babylon” is used in these verses
as a metaphor, in exactly the same sense that “Sodom”
and “Egypt” are used as metaphors in v. 11:8 —
referencing two related parts to a particular facet of defilement
associated with Jerusalem, i.e.,with the Jewish
people.)

Then note the sequence of events in the latter part of chapter
fourteen, comparing this section of Scripture with the same
sequence of events seen in chapters seventeen through
nineteen.

The “great city,” previously introduced in chapter eleven
and identified as Jerusalem (v. 8) appears a second
time in the book, in chapter fourteen, but is now associated
with Babylon and harlotry. And this is accompanied by a
reference to the kingdom of the beast (Antichrist) and its
destruction at the time of Christ’s return (vv. 8-20).

Exactly the same thing is seen again in chapters seventeen
through nineteen. A more detailed exposition of “that
great city” is accompanied by a more detailed exposition of
the kingdom of the beast (chapters 17-19a), followed by
its destruction (chapter 19b).

With all this as background material, sufficient detail has been
given — based on numerous Old Testament references — for a proper
understanding of that which is about to be presented in chapter
seventeen through the first part of chapter nineteen (by
and though the judgments depicted by the pouring out of the seven
bowls precede the revelation in these three chapters). All previous
revelation bearing on the subject forms the foundation for that seen
in these three chapters, where “that great city” is seen as “BABYLON
THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF
THE EARTH” (17:5, 18).

(Note Peter’s
reference at the end of his first epistle to having written this
epistle from “Babylon” [1 Peter 5:13]. Expositors
often associate “Babylon” in this verse with Rome;others believe that Peter was referencing the literal city of
Babylon. But it is quite unlikely that Peter ever traveled to
either city. Peter was the apostle called to conduct his ministry
among the Jews [Galatians 2:7], and the center of his
ministry in this respect would be Jerusalem.

If Peter was using
a metaphor, which appears far more likely than not, comparing
Scripture with Scripture would limit the association of this
metaphor to only one city — not Rome, but Jerusalem.)

Chapters Fifteen and Sixteen:
Chapter fifteen introduces the bowl judgments, and chapter
sixteen provides details concerning the pouring out of all seven
bowls, which, as previously seen, occur in conjunction with the
seven trumpet judgments; and these bowls of wrath, as the
corresponding trumpet judgments, bring all of the judgments seen
within the scope of the seven-sealed scroll to an end (16:17-21).

In Revelation 16:17, the words “It is done” following
the pouring out of the seventh bowl, are the translation of a
perfect tense in the Greek text, the same tense used for the mystery
of God being “finished” when the seventh trumpet was sounded
in Revelation 10:7. Both refer to the same time, event, and
end — an act showing that all action related to judgments connected
with the breaking of the seals on the scroll had been finished
(in past time) and existed in that finished state (during
present time).

(Throughout Scripture
God is seen using numbers to reveal specific truths, with all
of Scripture established on a numeric structure — a septenary
structure, at the beginning [Genesis 1:1-2:3]. Different
numbers carry particular but different meanings. And, in this
respect, in Revelation chapters six through sixteen,
there are three sets of sevens comprising all of the
judgments seen in the seven-sealed scroll from chapter five —
seven seals, seven trumpets, and seven bowls.

“Three” is the
number of divine perfection, and “seven” is a complete number,
used throughout Scripture as God’s number. Thus, all
of these judgments together show divine perfection within God’s
complete judgment upon the earth-dwellers during “the time of
Jacob’s trouble” — judgments covering time during
Daniel’s Seventieth Week, designed not only to redeem the
inheritance but to bring Israel to the place of repentance.
And this will result in a redeemed nation being restored to her land
and placed at the head of the Gentile nations, followed by an
end to and destruction of Gentile world power.

Also by and through
these judgments being brought to pass, the redemption of the
inheritance will result in both the bride becoming the Lamb’s wife
and Israel being restored as the wife of Jehovah — both necessary
before the Son can reign and before Israel can occupy her
God-ordained place as firstborn.)

Chapters Seventeen through Nineteen:
These three chapters deal with a woman and a scarlet beast
(17:3).

The “woman” is associated with Babylon, referred to
through the use of the word “mystery” (vv. 5, 7),
called “THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE
EARTH” (v. 5), and was previously introduced through
different means in chapters eleven, twelve,
fourteen, and sixteen.

And the “beast” (also referred to by the use of the word “mystery”
[v. 7]) is associated with “the seven heads” and “the
ten horns,” and was previously introduced different ways in
chapters twelve through sixteen. The “beast”
is then identified in verses eight through fourteen,
and the “woman” is identified in verses fifteen
through eighteen.

The two subsequent chapters in this book (Chapters 2, 3) deal with
material in Revelation chapters seventeen through
nineteen. Chapter 2 deals with Israel’s harlotry being brought
to an apex in the kingdom of the beast, followed by an end to this
harlotry. And Chapter 3 deals with the kingdom of the beast, the
final form of the kingdom of Babylon, being brought to its end.

(A “mystery [Greek:
musterion, meaning, ‘a hidden thing,’ ‘a secret’]” in the New
Testament is usually defined as something previously hidden but
now revealed [cf. Romans 16:25; Ephesians 3:4,
5]. This definition though should not be thought of along the
lines of something not found in previous revelation, for there is
nothing in the New Testament that does not have its roots somewhere
in the Old Testament. Rather, a “mystery,” in reality, pertains to
something previously made known [e.g., seen in the types]
but not opened up [or fully opened up] to one’s
understanding until a later point in time.

The revealing of a
mystery requires divine action [e.g., Christ, in time past, opened
His disciples’ understanding by explaining previously revealed
revelation surrounding mysteries (cf. Matthew 13:10, 11;
Ephesians 3:2, 3); and the indwelling Spirit, today,
leads individuals “into all truth” surrounding mysteries (cf.
John 16:13-15; 1 Corinthians 13:2)]. That is, the
Spirit takes something in the Scriptures that cannot be understood
[or fully understood] in and of itself and, through divine
leadership [using additional revelation that casts light on the
earlier revelation (comparing Scripture with Scripture under the
leadership of the indwelling Spirit)], opens the matter to an
individual’s understanding.)

“These are ‘mysteries’ [a reference to ‘the mysteries of the kingdom
of the heavens’ in Matthew 13] because men by nature and by
their own abilities are unable to discover and to know them. It
must ‘be given’ to a man ‘to know’ them. This divine giving is done
by means of revelation. . . ”